he has a formal grounding in Zoroastrian theology. This would be in addition to the learning and rituals he must have imbibed from his father.
Dastur Kaikhusroo, in an informal conversation with Parsiana around 10 years ago during a trip to Delhi for a Parzor-initiated seminar in conjunction with the Ministry of Minority Affairs, mentioned that his son’s leanings were traditional while his daughter was liberal. He accepted both views, not only from his family but from all sections of society. His counsel and scholarship were available to all those who sought it. There was no personal animosity or hostility to an opposing viewpoint.
How Jamasp will react to the pulls and pressures of the various competing factions in the community is to be seen. To their chagrin, his father and the other high priests were often pressured, if not bullied, to follow the traditionalist approach. In the Collected Scholarly Writings of Dastur Firoze Kotwal, Volume 1, edited by Firoza Punthakey Mistree and Cashmira Vatcha Bengali published this year by Parzor and sponsored by Nusli Wadia, the Sir Ness Wadia Trust and F. E. Dinshaw Charities, Punthakey Mistree refers to the Roxan Shah controversy. Kotwal was pilloried because he opined that Shah, who died following a tragic car accident and wished to be consigned to the Towers of Silence, could not be placed in the dakhmas as she was married to a non-Parsi. This view was endorsed by the other high priests. But Kotwal sadly went further and insensitively termed Shah’s marriage "adulterous" and the children of such a union, "illegitimate." An outpouring of rage followed. "The Bombay Parsi Punchayet trustees, unwilling to share responsibility," allowed Kotwal to take "sole blame for the act they were complicit in," alleged Punthakey Mistree.
The most recent controversy on which the high priests opined was regarding tunneling under a portion of the Wadia Atash Behram at Princess Street. Here there was a divergence of views. Dastur Khurshed Dastoor who represents the middle-of-the-road thinking stated the Metro work could proceed as long as the tunnel did not pass under the kebla where the consecrated fire is kept and the physical Atash Behram structure was not weakened. Kotwal, after meeting with Dastoor, concurred. For this, they were both castigated by the more traditionalist and mystical elements in the community.
The high priests generally adopt the traditionalist line of thinking but are now more cautious when voicing their orthodoxy. With 40% of Bombay Parsis marrying outside the community and between 10 to 12% opting for cremation, they perhaps realize a more conciliatory approach will better keep the dwindling community together.
Dastoor today is the public face of the priesthood. Kotwal is more involved in his scholarship and Kaikhusroo’s public activities had greatly lessened on account of his age and ailments. Dastur (Dr) Peshotan Mirza, who held a doctorate in chemistry, expired three years ago and no priest has been nominated in his place to date. Though an Udvada high priest, he resided largely in Bombay. The only other high priest is Cyrus Dastur of Surat who is a traditionalist but keeps a low profile.
In the case of Dastur K. N. Meherjirana who expired in Navsari on this June 4, a replacement was announced at his uthamna, as is the custom with the Navsari Atash Behram. Meherjirana was a practicing lawyer in Bombay till personal reasons, his advanced age and the investiture of dasturship made him move eventually to The World Zoroastrian Organisation Trust Funds Senior Citizens Centre in Navsari. An ardent Ilm-e-Khshnoomist, Meherjirana welcomed opposing points of view. When Parsiana last interviewed him in 2010 after he had donned the mantle of high priest, he recalled when he launched Dini Avaz in 1975 the first subscription he received was from Parsiana.
His replacement, Dastur Keki Ravji, is the panthaky of the Cama Baug agiary at Khetwadi. He is viewed as a traditionalist and is seen as close to the World Alliance of Parsi Irani Zarthoshtis (WAPIZ). But his public pronouncements have been few so far and not much publicized. Ravji can either shift to Navsari or commute between the cities as Mirza did and the younger and energetic Dastoor still does. Dastoor also spends considerable time in Delhi as he is the Zoroastrian representative on the National Commission for Minorities. But for Ravji, at age 74 the back and forth will prove tiring, aside from being time consuming. Finding a replacement for the Cama Baug agiary parish will not be easy. Priests are in short supply (see "Mobedi models," Editorial Viewpoint, Parsiana, June 7-June 20, 2019).
Despite the controversies that plague the priesthood, most are respected. The lavish, 726-page, gilt edged collection brought out in Kotwal’s honor is testament to that. The sponsors, publishers and editors bear witness to his standing in the community. The traditionalists generally view him favorably while the academics admire his scholarship. The liberals, of course, are leery of him though of late his pronouncements have not alienated them.
Even when the priests are liberal they are sometimes perforce made to follow the agiary trustees’ traditionalist leanings. Where both the trustees and the priests are willing to introduce reform, there is resistance from the laity and the threat of court cases. Few trusts are inclined to become involved in lengthy, time consuming and expensive court cases. The status quo is preferred.
On many occasions Parsiana has found the priests practical and accommodating, but not so the orthodox laity. Their dogmatism and parochialism leaves little room for reasoning.
Which school of thought Jamasp will follow is to be seen. His long years in England and exposure to multiculturalism in the West are bound to temper his approach to contentious issues. If he follows a reasoned approach, the traditionalists will view him with suspicion. If he takes up orthodoxy, he will find himself ignored or ostracized by the more liberal elements. If he continues his medical practice along with his dasturi, the traditionalists will disapprove. If he gives up medicine, he will lose his financial independence.
The leaning of three of the present five dasturs is traditional. But the public voice and face of the priesthood today is that of Dastoor. He appeals to the largest segment of the community both in India and abroad. Jamasp can complement Dastoor, remain neutral or oppose him. If Jamasp follows an independent, middle-of-the-road approach, he will find a welcoming community.
Worshippers at most fire temples are down to a trickle due to declining numbers, a large percentage of elderly who are often confined to their homes, and a growing number of out-married Parsis and their offspring.
For too long the community has permitted this situation to continue. The crisis can be partly rectified if the two new high priests along with the existing three finally adopt inclusive policies. Then the future need not be as bleak as the past.